The Method of the Infallible Figures (A.S.) and Revolutionary Movements

The Approach of the Infallible Figures (A.S.) and Revolutionary Movements

Identification Information

Author: Mohammadreza Nekounam (b. 1948)
Title: The Method of the Infallible Figures (A.S.) and Revolutionary Movements / Author Mohammadreza Nekounam.
Publication Details: Qom: Zohur-e Shafaq, 2006.
Physical Description: 48 pages.
ISBN: 964-2807-18-1; 978-964-2807-18-5
Notes: FIPA
Subjects: Shi’ism and Politics; The Fourteen Infallibles; Islam and Politics.
Congress Classification: BP231/N8R9
Dewey Classification: 297/4832
National Bibliography Number: M85-37692

Preface

Praise be to Allah, Lord of the Worlds, and peace and blessings be upon Muhammad and his pure family, and eternal curse upon their enemies.

One of the important and foundational discussions that gained prominence in academic circles following the victory of the Islamic Revolution in Iran was the question of the permissibility or impermissibility of political uprisings, revolutions, and the struggle against the enemies of the Ahl al-Bayt (A.S.), as well as efforts to establish their ideological governance. This discussion has seen numerous proponents and opponents, particularly since certain narrations have been transmitted that forbid any form of uprising or revolution according to the Infallible Figures (A.S.).

To respond to this query, the author has examined the conduct and approach of the Infallible Figures (A.S.) and, by studying how they engaged with the uprisings of their time and understanding their approach, has aimed to derive their stance regarding uprisings in the era of Occultation. As a result, this text emphasizes the following propositions:

1. The Infallible Figures (A.S.) themselves claimed the position of Imamate.
2. They never sought to attain political power through war and conflict; instead, they always stood alongside the people to make the truth clear to them.
3. They did not participate in any uprising nor did they grant permission for anyone to revolt, as no uprising met the necessary conditions.
4. The Infallible Figures (A.S.) implicitly accepted the legitimacy of some uprisings in their time.
5. The Infallible Figures (A.S.) emphasized the principle of “anticipation” (of the Mahdi).
6. “Anticipation” is much heavier than “uprising” or “armed revolution.”
7. If someone believes they are capable and meet the necessary conditions for an uprising, they may initiate it; however, they should not attribute their revolt to the Infallible Figures (A.S.) to avoid mistakes being attributed to them.
8. The uprising of Ayatollah Khomeini, if carried out in accordance with special principles and laws, particularly maintaining sincerity, could address global issues to a limited extent.

And our final prayer is that all praise is due to Allah, Lord of the Worlds.

The Approach of the Infallible Figures (A.S.) to Political Uprisings

It is clear that after the Prophet Muhammad (PBUH), there is no reality beyond the framework of the thoughts of the Infallible Imams (A.S.), and what can be relied upon by the followers of the religion of God and the Sunnah of the Prophet (PBUH) is nothing but this. There is no Islam beyond this thought, even though many have claimed a different religion, yet Shia beliefs are firmly based on the ideas of the Infallible Figures (A.S.), and deviation from this is considered a misguidance, regardless of who it comes from.

Two Fundamental Questions

Based on what has been stated, a question arises for the Shia: How should Shia Muslims continue their social and political lives during the time of the Occultation in a manner that pleases the Infallible Figures (A.S.)?

It is certain that determining the correct way of life for Shia Muslims, especially their political and social obligations, can only be achieved by understanding the social and political approach of the Infallible Figures (A.S.). Therefore, two issues must be clarified in this discussion:

1. The method and approach of the Infallible Figures (A.S.) regarding politics and society.
2. The duty of Shia Muslims to follow these methods.

To clarify these two topics, two main tasks must be undertaken:

A: Efforts to comprehend the intellectual and practical approach of the Infallible Figures (A.S.).
B: Determining the duty of Shia Muslims during the Occultation.

First Section: The Intellectual Approach of the Infallible Figures (A.S.)

In order to achieve this high and ultimate goal, it is necessary to address several key points that can help determine the political and social life of these noble figures.

First, a question arises: Did the Infallible Figures (A.S.) claim the Imamate? If the answer is yes, did they consider themselves exclusively deserving of this position, or did they consider it suitable for others as well? Did they, in addition to claiming leadership, seek to establish a government, or did they abandon this idea after initial setbacks and turn away from such a pursuit? Or was there another issue at play?

To answer these questions, it is important to proceed cautiously and refrain from personal opinions in order to grasp the truth.

Without a doubt, the Infallible Figures (A.S.) claimed the Imamate and, after the Prophet Muhammad (PBUH), considered themselves exclusively deserving of leadership. They not only did not consider anyone else suitable for this position but also deemed those who claimed it to be corrupt, misguided, and astray.

Thus, the matter of Imamate for the Infallible Figures (A.S.) is a certainty. No one, with the divine appointment and especially with infallibility, could claim this position, as they would never forget their previous disbelief, which is incompatible with infallibility.

The Infallible Figures (A.S.) were certain of their leadership and management of the world and the Islamic community. They considered themselves deserving of leadership and, as much as possible, tried to prove this and present themselves for this role. At every opportunity, they expressed their dissatisfaction with the existing situation, the incompetence of the rulers, and the deviation of the Islamic community, while remaining alongside the misguided people. They neither separated from the community nor were satisfied with it. They saw this deviation as a result of the ignorance of the people and the corruption of the rulers of disbelief, and they never refrained from expressing this undeniable truth.

Second Narration

In a narration from Abu Ja’far (peace be upon him), he said: “The hasteners perished.” I asked, “May I be your ransom, what are the hasteners?” He replied: “The ones who are too eager” (1).

This narration refers to those who hasten or precede the rise of the Imam al-Mahdi (may Allah hasten his reappearance) as the “hasteners.”

There are other narrations even more severe than this, found in the existing hadith collections, but we will not delve into those here. For the sake of illustration, we will suffice with these four narrations to demonstrate the issue of consent and coercion.

The Philosophy Behind the Prohibition of Rebellion

A complex and significant question arises regarding the stance of the Infallibles (peace be upon them): why did they not end the oppressive rule of the caliphs, the Umayyads, and the Abbasids with force, despite being aware of the corruption and deterioration of the Muslim community, and thus liberate the Islamic world from the oppression and degradation of their time?

In response, we can derive an answer from the narrations above and others in this context. The Infallibles (peace be upon them) did not deem it permissible to establish a government through bloodshed and violent conquest, nor did they consider the community worthy of such an action.

Therefore, the obstacle to the establishment of such a government was the corruption, which the Infallibles (peace be upon them) were aware of. The prohibition of such an action was a result of the impermissibility of violence and bloodshed at that particular point in history. Furthermore, they understood that it would not be effective to eradicate these deviations through violence and domination.

Conclusion of the First Section

The Infallibles (peace be upon them), despite the oppressive governments and injustices of their time, always maintained a position that did not separate them from the community. They continued to call attention to the truth, express dissatisfaction with the prevailing conditions, and reject the corruption of the ruling powers. However, they never reconciled or reached any agreement with the corrupt rulers until the moment of their martyrdom. Therefore, the method of non-violent resistance and opposition, as described above, was their approach.

Of course, all these analyses are based on an outward, logical interpretation from a sociological perspective. Ultimately, all the actions of the Infallibles (peace be upon them) were rooted in divine guidance, and their conduct was in line with celestial inspiration. All their decisions were based on divine revelation, and they were well aware that the establishment of a just and righteous government, free from open oppression and corruption, would only be feasible after the occultation of the Mahdi (may Allah hasten his reappearance), as no such government could exist before that time.

In short, the Infallibles (peace be upon them) recognised their divinely appointed leadership after the Prophet, and viewed any opposition as misguided. However, due to the corruption of the community and the unworthiness of the people, they adopted the approach of patiently continuing their mission, until the day when the final Imam would rise.

Second Section: The Duty of the Shia During the Occultation

The Infallibles (peace be upon them) consistently directed the Shia towards the issue of waiting during each era, under any circumstances. They repeatedly emphasised the importance of waiting, considering the waiting for the reappearance of the Imam al-Mahdi (may Allah hasten his reappearance) as one of the highest forms of action. They even equated the waiting believer to a warrior who fought alongside the Prophet Muhammad (peace be upon him). For example, some of the relevant narrations are as follows, although many more exist on this subject.

First Narration

From Abu Abdullah (peace be upon him), he said: “Whoever dies among you waiting for this matter, it is as if he is in the tent of the Imam al-Mahdi” (1).

Second Narration

In another narration, he adds: “… No, rather, it is as if he were fighting with the sword before the Messenger of Allah” (1).

Not only is the waiting believer like someone in the tent of the Mahdi’s movement, but like a warrior fighting with the sword before the Prophet.

Third Narration

From Amir al-Mu’minin (peace be upon him), he said: “The one who waits for our affair is like the one who is drenched in his blood in the way of Allah” (2).

Fourth Narration

From the Messenger of Allah (peace be upon him), he said: “The best deeds of my Ummah is the waiting for the relief from Allah, the Exalted” (3).

Now, a question arises: Given this emphasis on waiting—waiting for the Mahdi to appear and rectify the affairs—does this imply that after us, nothing can be done and that we should simply remain passive, surrendering to events? Should we only contribute to the worsening of affairs, hoping for the appearance of the Imam who will destroy the wrongdoers and restore justice?

This doubt and question may come to the minds of ordinary people, and indeed, enemies of the faith might use it to mock this noble concept. However, we offer a brief response to this concern here.

The future and its outcomes do not change the individual’s responsibility and actions. Waiting does not mean inaction or passivity; rather, it highlights the significance of the event and the critical role of the individual in not failing. The occurrence of the event is beyond one’s control, but each person is responsible for their own actions, and they will be judged according to what they can control.

A Clear Example

The importance of the issue of waiting is further emphasised in these narrations, where the waiting believer is likened to a martyr drenched in blood, a warrior alongside the Prophet, and a combatant in the army of the Imam al-Mahdi. None of these metaphors suggests passivity or idleness; rather, they convey one of the highest forms of movement, action, and preparedness. A waiting believer is compared to a warrior always ready to act, vigilant and prepared for any eventuality.

Moreover, the Occultation is not a natural or divine law of creation, but a result of human corruption and unworthiness. Therefore, the Shia must strive to overcome this deficiency and remain vigilant against corruption in themselves and their community.

Thus, waiting is not a passive state, but a mission of endurance and intelligence. When compared with rebellion, it can be said that waiting is the greater form of jihad. While rebellion and upheaval occur in a limited space and time, waiting demands a continuous, persistent effort of patience and resistance, requiring higher levels of self-control, wisdom, and righteousness.

Types of Rebels After the Prophet’s Passing

After the passing of the Prophet Muhammad (peace be upon him) and the era of the Infallibles (peace be upon them) until the rise of Imam al-Mahdi (may Allah hasten his reappearance), all the rebels in this path can be divided into two main categories: first, the opportunistic and false claimants; second, the sincere and faithful rebels. We will briefly discuss each category.

Opportunistic Rebels

The first category includes those who, seizing the opportunity, claim authority and exploit the religious sentiments of the Shia to further their own agendas. It is clear that such individuals or groups will never have the approval of the Infallibles (peace be upon them), as they lack sincerity and often harm the true followers of the Infallibles.

Sincere Rebels

The second category comprises those who, out of a sincere desire to defend the rights of the Infallibles (peace be upon them), rise up and fight, whether they succeed or not, or whether they establish a government or not. Their only motivation is sincerity. These rebels, although they may not have had direct authorization from the Infallibles, act out of genuine devotion and are distinguished by several key characteristics:

1. They place sincerity above all else.
2. They did not receive direct commands or endorsements from the Infallibles (peace be upon them).
3. Their rebellions were not a primary means of ending oppression during the Occultation.
4. Their sincerity could earn them the approval of the Infallibles in the hereafter.
5. They should not attribute their actions to the Infallibles (peace be upon them) without proper understanding, as errors could be wrongly attributed to them.

These key points highlight the qualities that distinguish sincere rebels from opportunists and clarify the Infallibles’ stance on such movements.

First Characteristic: Honesty and Integrity

This group must consider honesty as the guiding principle of their revolutionary movement, for it is only honesty and integrity that can earn the approval of those revered Imams (peace be upon them). As is evident from the conduct of past truth-tellers, this principle is crucial. Recognising this truth is only possible through conclusive evidence, and by adhering to this condition, they will be rewarded. However, without honesty—leading to their disapproval—there is no value or virtue to the uprising.

Second Characteristic: Absence of Initial Permission

They must recognise that they do not have initial permission from the Imams (peace be upon them) and that they are not pleased with this revolution. It has become clear that the infallible Imams (peace be upon them), during their lifetimes, did not accept such movements or uprisings, and they did not consider this approach to be their own. Otherwise, they would have been the most deserving of leading such a revolution. As was stated to Zayd: “If you wish to be martyred, then do this,” meaning that your movement will not yield any fruitful results, and you will only bring hardship upon your friends.

Third Matter: Satisfaction and Implicit Acknowledgment

As previously mentioned, from the narrations of the Imams (peace be upon them), it is understood that they spoke highly of such individuals and praised them. For example, Zayd was referred to as the “Scholar of the Family of Muhammad.”

Fourth Characteristic

Such a revolution or movement, in the time of occultation, is not the primary method to eliminate oppression. If it were, the Imams (peace be upon them) would not have delayed or tolerated the situation. They possessed this knowledge from their ancestors, divine teachings, and an understanding of the unseen, and their actions were not based solely on political predictions or social theories. Rather, the truth of the matter was in their hands. They viewed this fundamental revolution as only within the capacity and duty of the Awaited Imam (May Allah hasten his reappearance), and this was linked to divine measure and decree.

Fifth Characteristic: Independence

One must regard their departure as independent and should not hesitate to express it, so that the wrongdoings of individuals or any mistakes that arise are not attributed to the infallible Imams (peace be upon them). Doing so would distort their celestial image, which is an irreparable loss. Thus, one should neither place themselves in the position of the Imams nor claim the ability to follow their complete existential path, for the governance of the Imams is such that comparing others to it is not only incorrect but also practically impossible. Therefore, one should acknowledge their own faults and attribute the good to the Imams, aligning their thoughts with their lofty ideals so as not to misrepresent them.

Analysis of the Iranian Islamic Revolution

To properly recognise and analyse the Iranian Islamic Revolution in light of the aforementioned data, it is essential to address several fundamental issues, which will be summarised briefly.

The movement and uprising of the people were solely aimed at removing oppression and liberating the country from foreign control, and not merely for avenging or defending the Imams (peace be upon them). Although every form of oppression and tyranny is an enemy of the Imams, and thus stands in opposition to them, the primary reason for the movement was to relieve themselves from the burden of oppression.

The revolution began on 15th Khordad 1341 under the leadership of Ayatollah Khomeini and the young seminarians, with the support of the Shia population who were devoted to him. Other scholars, whether in agreement or disagreement, supported it as much as possible, or remained silent. Only on rare occasions did public opposition manifest, until the revolution reached a point of relative consolidation.

At this stage, the leaders of the revolution and the uprising should not consider their own actions and thoughts to represent the views and actions of all Shia scholars, nor should they regard their path as the direct way of the infallible Imams. They should instead maintain a broad-minded approach towards the ideas of other Shia scholars. Moreover, scholars must prioritise the preservation and order of the government, unless the rulers deviate from their claimed ideologies, in which case a different course of action would be required.

Therefore, the government and its legal structure should see itself as part of the clergy, standing alongside them, but should not view the clergy as subservient to the state, for such a perception would lead to significant deviation, weakening either the clergy or the government.

Governance Based on the Principle of Expectation

The government must base its public discourse on the concept of expectation and, while striving for relative justice and public comfort, should never deceive itself into thinking it can solve all of humanity’s problems. It must always direct its community, and the wider human community, towards the true savior of mankind, Imam Mahdi (May Allah hasten his reappearance).

First Meaning

Religion refers to the correct way of human life based on divine commandments, and politics refers to the healthy and proper method that leads a person to eternal happiness and the promised afterlife.

If religion and politics are understood in this way, religion is never separate from politics, as both terms refer to the same content, which is the prescribed way of human life according to divine guidance.

Second Meaning

Religion refers to the way of the infallible Imams (peace be upon them) during the period of their occultation, and politics refers to expressing, opposing wrongdoings, and striving to remove them to the best of one’s ability, with the ultimate goal of embodying the principle of expectation.

In this sense as well, religion is never separate from politics. The two terms convey the same meaning and describe a common commitment to the principles of guiding and improving society according to divine law.

Third Meaning

Religion refers to the way of the infallible Imams (peace be upon them), and politics refers to an armed revolt, a revolutionary movement, and the establishment of a government, despite all the obstacles and the implementation of coercive measures.

In this case, religion and politics are certainly separate, as the method of the Imams (peace be upon them), as previously mentioned, was not one of violent revolution. Had they pursued such a political strategy, it is likely that they would have been more successful than anyone else. However, the key point is that they did not follow such a political path.

Fourth Meaning

Religion refers to the way of the infallible Imams (peace be upon them), as interpreted by great scholars from the Quran and the Sunnah, while politics refers to revolutionary action and upheaval, the necessity of establishing a government under a just scholar, or a group of just scholars, a position upheld by Imam Khomeini and his followers.

In this definition, religion and politics are not separate. However, two critical conditions must be clarified: first, the applicability of the rule; and second, the conformity of the subject matter. These matters must be examined to understand what method the Shia should follow during the time of occultation—whether it is a fixed or evolving method, a singular or multiple approach, or a combination of both.

Thus, the slogan “religion is separate from politics” or “religion is inseparable from politics” has various meanings, deep historical roots, and numerous interpretations, leading to confusion and misunderstanding. Each person may have their own perspective on the matter, and therefore it requires careful consideration to avoid any deviation from the correct path.

Conclusion of the Discussion

In conclusion, the overall result of the discussion is that the revolution led by Ayatollah Khomeini, although initiated by the Shia community and a number of its scholars, does not represent the method of the infallible Imams (peace be upon them) or the scholars of the Shia during the time of their occultation. Very few scholars have held such an opinion. Nevertheless, by adhering to sincerity and preserving the principles set out in the past, it is possible to earn the approval of the religious leaders—from the infallible Imams (peace be upon them) to Shia scholars. Without this, no matter the circumstances, the future of the Shia community will not hold a bright promise, and over time, it will be subject to various political and social upheavals. To avoid such historical despair, all scholars, revolutionaries, and the people must act with full awareness and in harmony within their respective roles, ensuring that the scholars continue their path, the revolutionaries maintain unity, and the people remain obedient and vigilant, preventing themselves from becoming mere pawns in a government that may deviate toward oppression and tyranny.

Examining Some of the Leadership Conditions

The main conditions of leadership can be broadly categorized into three key aspects:

1. The Ability to Listen
   A leader must possess the ability to listen, meaning they should have the capacity and tolerance to hear both pleasant and unpleasant words. A person who lacks this ability and does not possess this trait suffers from psychological deficiencies, and such deficiencies, like other essential shortcomings, disqualify them from leadership.
2. Immunity to Reacting to What is Heard
   A leader should not be reactive when hearing about the faults or merits of themselves or others. They should not show defensive or hostile reactions, as possessing such traits is another flaw that disqualifies them from leadership.
3. Possessing Strong Willpower
   While immunity to reaction is a necessary condition, it is not sufficient. This is because many people may not react negatively, yet still lack the necessary strength of will. A leader must not only be immune to reaction but also possess the power to effectively mobilize and lead people in society and turn their worthy goals into action.

Thus, the capacity to listen, the immunity to reaction, and the ability to exert willpower are crucial for a leader of a healthy Islamic society.

Leadership and Committing Sins

A question arises here: is the ability to listen and the possession of these leadership traits dependent on the commission of sins? This is because, in the course of listening, the leader will inevitably hear many inappropriate comments, slander, and unfair accusations. Therefore, does possessing the ability to listen imply that the leader must, in some way, engage in such wrongdoings?

In addressing this objection, it must be clarified that while listening is necessary, the extent of what should be listened to is confined to matters directly related to the individual or their essential status. If someone wishes to speak with the leader about something related to them or their role, the leader must have the ability to listen. However, if the matter does not pertain to the leader or is outside their purview, such listening is not appropriate, and the leader should not be expected to listen to it, as it would be similar to the behavior of any other individual.

Thus, the ability to listen pertains only to matters within the leader’s scope of responsibility, and listening to matters beyond this scope would not carry the same obligations.

The Trait of Listening in Believers

The trait of listening, which is a requirement for leadership, is not exclusive to the leader. Every committed believer must possess the ability to listen. This trait is an essential part of faith, and only the ignorant and weak individuals lack this ability. The scope of listening extends to matters within one’s own domain, and listening to comments or actions outside of this domain would not hold the same weight or obligations.